Category: Devotions

Charles Bridges said of this remarkable passage: “It is none other than the Wisdom of God; the source of all light and knowledge, the King of kings; the loving rewarder of his children, the rich Portion and unfailing guide of his people. Look at Him again in His Divine glory as the only-begotten Son of God, the Mediator in the everlasting Redemption, the Almighty Creator of the world, the Friend of sinners.”

Companion in Creation: When he prepared the heavens. I was there. The universe is not eternal. It had a beginning, and will have an end. It was not an accident, a chance evolution. It was originated by One Being (He, His, Him). He, Christ alone, witnessed all. “The errorists who allege that Christ was the first act of creation do not deserve an answer” (Hengstenberg). He was in eternal association with the Creator (vs. 30-31), not just as an interested spectator, but an efficient cause.

The Solution Strengthened: Confusing it may seem, but between the Orthodox followers of Athanasius and those of the heretic Arius, there was no question that the reference in here was to the pre-existent Person of our Lord, although there was a vital difference as to the interpretation. C.D. Alexander, in his exposition of John’s Gospel, declared, “That John’s doctrine of the Word is deeply rooted in Proverbs 8 there can be no doubt when Solomon’s passage is carefully considered. The first five verses (22-26) describe the existence of the Word (Wisdom) before creation, and the remaining five (27-31) tell of the participation of the Word in creation itself. The first three verses of John’s Gospel are but a condensation of this passage in Proverbs.” Commentators tried to link John’s Logos with Greek philosophy, especially that of the Alexandrian Jew, Philo. In fact, John’s doctrine is radically different from the Logos-idea of Philo. A.H. Strong states, “Instead of Philo’s doctrine being a stepping-stone from Judaism to Christianity, it was a stumbling-stone.” He goes on, “The Christian doctrine of the Logos was perhaps, before anything else, an effort to express how Jesus Christ was God (theos), and yet in another sense not the God (ho theos, Jn. 1:1); that is, He was not the whole Godhead” (ST, p.320; Liddon, The Divinity of our Lord, pp.63-72).

This is a vital topic and merits a fuller treatment here because of what is at stake. The personification of Wisdom has been “the battleground of controversy since the days of the Arian heresy” (Perowne). The Lord possessed me. It is over the interpretation of the word possessed that the battle still rages.

The Incarnate Deity: This quest always achieves its desired goal, which is not so for the philosopher (1 Cor. 1:21), the merchant (Mt. 13:45-46), or the pleasure-seeker (2 Pt. 2:13). Many who have followed their star have found it to be a black hole of failed hopes. Christ is the Incarnation of the seeking love of God. No one ever sought God in vain. Man, found by God, wants to know yet more of Him (Phil. 3:8-11). We are only true to ourselves when we know God and are known of Him (Acts 17:28). All good for time and eternity is in one Person, for God is the One who meets all our deepest needs.

A Munificent Deity: A double contrast is implied. First, Wisdom bestows wealth with honour, and because gotten by righteousness it is durable, unlike the sinner’s wealth. Wisdom’s fruit is better than the finest gold, and her revenue (endowment-Alden) is better than choice silver (Pr. 16:16). This sets spiritual wealth over against the material (2 Cor. 4:18). Second, the former is better because it enriches man himself, while all the world cannot fill the aching void in the human spirit. The one is substance (what is); the other is mere shadow (Ps. 107:10), a feeding on ashes, a deceived heart (Is. 44:20).

A Merciful Deity: Again, Wisdom speaks with personal, divine authority. It leads with heart and intellect, with sincere affection and sober admonition. Wisdom’s objective truth is conveyed to the subjective heart of man, from His Heart to yours!

We have already noted the emphasis on the personal pronouns in this passage. What, therefore, we must recognize as the central theme, is not how or why Wisdom operates, but Who Wisdom is. This is more than a mere pompous personification of the attribute of God. Who else could make such claims but the Living Word, hinting once again that we are dealing with a Person, not just a Power! Christ alone has the infinite power needed to meet the needs of humanity.

Men often dread the thought of punishment for sin, but still do not hate their sins. Their only regret is that God hates what they love. Fear of retribution is at the heart of much religious superstition. The heathen believe that “Fear made God!” In proportion as that fear evaporated, the fear of a holy God also faded from the minds of men. Humanism, often now in clerical garb, has convinced today’s churchgoers that if a personal God exists he treats sin as lightly as sinners do. Man has really no need to fear God anymore.

Wisdom seeks to commend herself to all. With so many unquestioned merits, let us come to her Light, for ‘Tis shining for thee, sweetly the light has dawned upon me.